H E B R E W S.

CHAP. X.

The apostle knew very well that the Hebrews, to
whom he wrote, were strangely fond of the Levitical dispensation,
and therefore he fills his mouth with arguments to wean them from
it; and in order thereto proceeds in this chapter, I. To lay low
the whole of that priesthood and sacrifice, ver. 1-6. II. He raises and exalts the
priesthood of Christ very high, that he might effectually recommend
him and his gospel to them, ver.
7-18. III. He shows to believers the honours and
dignities of their state, and calls them to suitable duties,
ver. 19, to the
end.

The Priesthood of Christ. (a.
d. 62.)

1 For the law having a shadow of good things to
come, and not the very image of the things, can never with
those sacrifices which they offered year by year continually make
the comers thereunto perfect. 2 For then would they not have
ceased to be offered? because that the worshippers once purged
should have had no more conscience of sins. 3 But in those
sacrifices there is a remembrance again made of sins
every year. 4 For it is not possible that the blood
of bulls and of goats should take away sins. 5 Wherefore
when he cometh into the world, he saith, Sacrifice and offering
thou wouldest not, but a body hast thou prepared me: 6 In
burnt offerings and sacrifices for sin thou hast had no
pleasure.

Here the apostle, by the direction of the
Spirit of God, sets himself to lay low the Levitical dispensation;
for though it was of divine appointment, and very excellent and
useful in its time and place, yet, when it was set up in
competition with Christ, to whom it was only designed to lead the
people, it was very proper and necessary to show the weakness and
imperfection of it, which the apostle does effectually, from
several arguments. As,

I. That the law had a shadow, and but a
shadow, of good things to come; and who would dote upon a shadow,
though of good things, especially when the substance has come?
Observe, 1. The things of Christ and the gospel are good things;
they are the best things; they are best in themselves, and the best
for us: they are realities of an excellent nature. 2. These good
things were, under the Old Testament, good things to come, not
clearly discovered, nor fully enjoyed. 3. That the Jews then had
but the shadow of the good things of Christ, some adumbrations of
them; we under the gospel have the substance.

II. That the law was not the very image of
the good things to come. An image is an exact draught of the thing
represented thereby. The law did not go so far, but was only a
shadow, as the image of a person in a looking-glass is a much more
perfect representation than his shadow upon the wall. The law was a
very rough draught of the great design of divine grace, and
therefore not to be so much doted on.

III. The legal sacrifices, being offered
year by year, could never make the comers thereunto perfect; for
then there would have been an end of offering them, v. 1, 2. Could they have
satisfied the demands of justice, and made reconciliation for
iniquity,—could they have purified and pacified conscience,—then
they had ceased, as being no further necessary, since the offerers
would have had no more sin lying upon their consciences. But this
was not the case; after one day of atonement was over, the sinner
would fall again into one fault or another, and so there would be
need of another day of atonement, and of one every year, besides
the daily ministrations. Whereas now, under the gospel, the
atonement is perfect, and not to be repeated; and the sinner, once
pardoned, is ever pardoned as to his state, and only needs to renew
his repentance and faith, that he may have a comfortable sense of a
continued pardon.

IV. As the legal sacrifices did not of
themselves take away sin, so it was impossible they should,
v. 4. There was an
essential defect in them. 1. They were not of the same nature with
us who sinned. 2. They were not of sufficient value to make
satisfaction for the affronts offered to the justice and government
of God. They were not of the same nature that offended, and so
could not be suitable. Much less were they of the same nature that
was offended; and nothing less than the nature that was offended
could make the sacrifice a full satisfaction for the offence. 3.
The beasts offered up under the law could not consent to put
themselves in the sinner's room and place. The atoning sacrifice
must be one capable of consenting, and must voluntarily substitute
himself in the sinner's stead: Christ did so.

V. There was a time fixed and foretold by
the great God, and that time had now come, when these legal
sacrifices would be no longer accepted by him nor useful to men.
God never did desire them for themselves, and now he abrogated
them; and therefore to adhere to them now would be resisting God
and rejecting him. This time of the repeal of the Levitical laws
was foretold by David (Ps. xl. 6,
7), and is recited here as now come. Thus industriously
does the apostle lay low the Mosaical dispensation.

The Priesthood of Christ. (a.
d. 62.)

7 Then said I, Lo, I come (in the volume of the
book it is written of me,) to do thy will, O God. 8 Above
when he said, Sacrifice and offering and burnt offerings and
offering for sin thou wouldest not, neither hadst pleasure
therein; which are offered by the law; 9 Then said
he, Lo, I come to do thy will, O God. He taketh away the first,
that he may establish the second. 10 By the which will we
are sanctified through the offering of the body of Jesus Christ
once for all. 11 And every priest standeth daily
ministering and offering oftentimes the same sacrifices, which can
never take away sins: 12 But this man, after he had offered
one sacrifice for sins for ever, sat down on the right hand of God;
13 From henceforth expecting till his enemies be made his
footstool. 14 For by one offering he hath perfected for ever
them that are sanctified. 15 Whereof the Holy Ghost
also is a witness to us: for after that he had said before,
16 This is the covenant that I will make with them after
those days, saith the Lord, I will put my laws into their hearts,
and in their minds will I write them; 17 And their sins and
iniquities will I remember no more. 18 Now where remission
of these is, there is no more offering for sin.

Here the apostle raises up and exalts the
Lord Jesus Christ, as high as he had laid the Levitical priesthood
low. He recommends Christ to them as the true high priest, the true
atoning sacrifice, the antitype of all the rest: and this he
illustrates,

I. From the purpose and promise of God
concerning Christ, which are frequently recorded in the volume of
the book of God, v.
7. God had not only decreed, but declared by Moses and
the prophets, that Christ should come and be the great high priest
of the church, and should offer up a perfect and a perfecting
sacrifice. It was written of Christ, in the beginning of the book
of God, that the seed of the woman should break the serpent's
head; and the Old Testament abounds with prophecies concerning
Christ. Now since he is the person so often promised, so much
spoken of, so long expected by the people of God, he ought to be
received with great honour and gratitude.

II. From what God had done in preparing a
body for Christ (that is, a human nature), that he might be
qualified to be our Redeemer and Advocate; uniting the two natures
in his own person, he was a fit Mediator to go between God and man;
a days-man to lay his hand upon both, a peace-maker, to reconcile
them, and an everlasting band of union between God and the
creature—"My ears hast thou opened; thou has fully
instructed me, furnished and fitted me for the work, and engaged me
in it," Ps. xl. 6. Now a
Saviour thus provided, and prepared by God himself in so
extraordinary a manner, ought to be received with great affection
and gladness.

III. From the readiness and willingness
that Christ discovered to engage in this work, when no other
sacrifice would be accepted, v. 7-9. When no less sacrifice would
be a proper satisfaction to the justice of God than that of Christ
himself, then Christ voluntarily came into it: "Lo, I come! I
delight to do thy will, O God! Let thy curse fall upon me, but
let these go their way. Father, I delight to fulfil thy counsels,
and my covenant with thee for them; I delight to perform all thy
promises, to fulfil all the prophecies." This should endear Christ
and our Bibles to us, that in Christ we have the fulfilling of the
scriptures.

IV. From the errand and design upon which
Christ came; and this was to do the will of God, not only as a
prophet to reveal the will of God, not only as a king to give forth
divine laws, but as a priest to satisfy the demands of justice, and
to fulfil all righteousness. Christ came to do the will of God in
two instances. 1. In taking away the first priesthood, which God
had no pleasure in; not only taking away the curse of the covenant
of works, and canceling the sentence denounced against us as
sinners, but taking away the insufficient typical priesthood, and
blotting out the hand-writing of ceremonial ordinances and nailing
it to his cross. 2. In establishing the second, that is, his own
priesthood and the everlasting gospel, the most pure and perfect
dispensation of the covenant of grace; this is the great design
upon which the heart of God was set from all eternity. The will of
God centers and terminates in it; and it is not more agreeable to
the will of God than it is advantageous to the souls of men; for it
is by this will that we are sanctified, through the offering of
the body of Jesus Christ once for all, v. 10. Observe, (1.) What is the
fountain of all that Christ has done for his people—the sovereign
will and grace of God. (2.) How we come to partake of what Christ
has done for us—by being sanctified, converted, effectually
called, wherein we are united to Christ, and so partake of the
benefits of his redemption; and this sanctification is owing to the
oblation he made of himself to God.

V. From the perfect efficacy of the
priesthood of Christ (v.
14): By one offering he hath for ever perfected those
that are sanctified; he has delivered and will perfectly
deliver those that are brought over to him, from all the guilt,
power, and punishment of sin, and will put them into the sure
possession of perfect holiness and felicity. This is what the
Levitical priesthood could never do; and, if we indeed are aiming
at a perfect state, we must receive the Lord Jesus as the only high
priest that can bring us to that state.

VI. From the place to which our Lord Jesus
is now exalted, the honour he has there, and the further honour he
shall have: This man, after he had offered one sacrifice for
sins, for ever sat down at the right hand of God, henceforth
expecting till his enemies be made his footstool, v. 12, 13. Here observe,
1. To what honour Christ, as man and Mediator, is exalted—to the
right hand of God, the seat of power, interest, and activity: the
giving hand; all the favours that God bestows on his people are
handed to them by Christ: the receiving hand; all the duties that
God accepts from men are presented by Christ: the working hand; all
that pertains to the kingdoms of providence and grace is
administered by Christ; and therefore this is the highest post of
honour. 2. How Christ came to this honour—not merely by the
purpose or donation of the Father, but by his own merit and
purchase, as a reward due to his sufferings; and, as he can never
be deprived of an honour so much his due, so he will never quit it,
nor cease to employ it for his people's good. 3. How he enjoys this
honour—with the greatest satisfaction and rest; he is for ever
sitting down there. The Father acquiesces and is satisfied in him;
he is satisfied in his Father's will and presence; this is his rest
for ever; here he will dwell, for he has both desired and deserved
it. 4. He has further expectations, which shall not be
disappointed; for they are grounded upon the promise of the Father,
who hath said unto him, Sit thou at my right hand, until I make
thine enemies thy footstool, Ps.
cx. 1. One would think such a person as Christ could
have no enemies except in hell; but it is certain that he has
enemies on earth, very many, and very inveterate ones. Let not
Christians then wonder that they have enemies, though they desire
to live peaceably with all men. But Christ's enemies shall be made
his footstool; some by conversion, others by confusion; and, which
way soever it be, Christ will be honoured. Of this Christ is
assured, this he is expecting, and his people should rejoice in the
expectation of it; for, when his enemies shall be subdued, their
enemies, that are so for his sake, shall be subdued also.

VII. The apostle recommends Christ from the
witness the Holy Ghost has given in the scriptures concerning him;
this relates chiefly to what should be the happy fruit and
consequence of his humiliation and sufferings, which in general is
that new and gracious covenant that is founded upon his
satisfaction, and sealed by his blood (v. 15): Whereof the Holy Ghost is
a witness. The passage is cited from Jer. xxxi. 31, in which covenant God
promises, 1. That he will pour out his Spirit upon his people, so
as to give them wisdom, will, and power, to obey his word; he will
put his laws in their hearts, and write them in their minds,
v. 16. This will
make their duty plain, easy, and pleasant. 2. Their sins and
iniquities he will remember no more (v. 17), which will alone show the
riches of divine grace, and the sufficiency of Christ's
satisfaction, that it needs not be repeated, v. 18. For there shall be no more
remembrance of sin against true believers, either to shame them now
or to condemn them hereafter. This was much more than the Levitical
priesthood and sacrifices could effect.

And now we have gone through the doctrinal
part of the epistle, in which we have met with many things dark and
difficult to be understood, which we must impute to the weakness
and dulness of our own minds. The apostle now proceeds to apply
this great doctrine, so as to influence their affections, and
direct their practice, setting before them the dignities and duties
of the gospel state.

19 Having therefore, brethren, boldness to enter
into the holiest by the blood of Jesus, 20 By a new and
living way, which he hath consecrated for us, through the veil,
that is to say, his flesh; 21 And having a high
priest over the house of God; 22 Let us draw near with a
true heart in full assurance of faith, having our hearts sprinkled
from an evil conscience, and our bodies washed with pure water.
23 Let us hold fast the profession of our faith
without wavering; (for he is faithful that promised;)
24 And let us consider one another to provoke unto love and to good
works: 25 Not forsaking the assembling of ourselves
together, as the manner of some is; but exhorting one
another: and so much the more, as ye see the day approaching.
26 For if we sin wilfully after that we have received the
knowledge of the truth, there remaineth no more sacrifice for sins,
27 But a certain fearful looking for of judgment and fiery
indignation, which shall devour the adversaries. 28 He that
despised Moses' law died without mercy under two or three
witnesses: 29 Of how much sorer punishment, suppose ye,
shall he be thought worthy, who hath trodden under foot the Son of
God, and hath counted the blood of the covenant, wherewith he was
sanctified, an unholy thing, and hath done despite unto the Spirit
of grace? 30 For we know him that hath said, Vengeance
belongeth unto me, I will recompense, saith the Lord. And
again, The Lord shall judge his people. 31 It is a
fearful thing to fall into the hands of the living God. 32
But call to remembrance the former days, in which, after ye were
illuminated, ye endured a great fight of afflictions; 33
Partly, whilst ye were made a gazingstock both by reproaches and
afflictions; and partly, whilst ye became companions of them that
were so used. 34 For ye had compassion of me in my bonds,
and took joyfully the spoiling of your goods, knowing in yourselves
that ye have in heaven a better and an enduring substance.
35 Cast not away therefore your confidence, which hath great
recompence of reward. 36 For ye have need of patience, that,
after ye have done the will of God, ye might receive the promise.
37 For yet a little while, and he that shall come will come,
and will not tarry. 38 Now the just shall live by faith: but
if any man draw back, my soul shall have no pleasure in him.
39 But we are not of them who draw back unto perdition; but
of them that believe to the saving of the soul.

I. Here the apostle sets forth the
dignities of the gospel state. It is fit that believers should know
the honours and privileges that Christ has procured for them, that,
while they take the comfort, they may give him the glory of all.
The privileges are, 1. Boldness to enter into the holiest. They
have access to God, light to direct them, liberty of spirit and of
speech to conform to the direction; they have a right to the
privilege and a readiness for it, assistance to use and improve it
and assurance of acceptance and advantage. They may enter into the
gracious presence of God in his holy oracles, ordinances,
providences, and covenant, and so into communion with God, where
they receive communications from him, till they are prepared to
enter into his glorious presence in heaven. 2. A high priest over
the house of God, even this blessed Jesus, who presides over the
church militant, and every member thereof on earth, and over the
church triumphant in heaven. God is willing to dwell with men on
earth, and to have them dwell with him in heaven; but fallen man
cannot dwell with God without a high priest, who is the Mediator of
reconciliation here and of fruition hereafter.

II. The apostle tells us the way and means
by which Christians enjoy such privileges, and, in general,
declares it to be by the blood of Jesus, by the merit of
that blood which he offered up to God as an atoning sacrifice: he
has purchased for all who believe in him free access to God in the
ordinances of his grace here and in the kingdom of his glory. This
blood, being sprinkled on the conscience, chases away slavish fear,
and gives the believer assurance both of his safety and his welcome
into the divine presence. Now the apostle, having given this
general account of the way by which we have access to God, enters
further into the particulars of it, v. 20. As, 1. It is the only way;
there is no way left but this. The first way to the tree of life
is, and has been, long shut up. 2. It is a new way, both in
opposition to the covenant of works and to the antiquated
dispensation of the Old Testament; it is via novissima—the last
way that will ever be opened to men. Those who will not enter
in this way exclude themselves for ever. It is a way that will
always be effectual. 3. It is a living way. It would be death to
attempt to come to God in the way of the covenant of works; but
this way we may come to God, and live. It is by a living Saviour,
who, though he was dead, is alive; and it is a way that gives life
and lively hope to those who enter into it. 4. It is a way that
Christ has consecrated for us through the veil, that is, his flesh.
The veil in the tabernacle and temple signified the body of Christ;
when he died, the veil of the temple was rent in sunder, and this
was at the time of the evening sacrifice, and gave the people a
surprising view into the holy of holies, which they never had
before. Our way to heaven is by a crucified Saviour; his death is
to us the way of life. To those who believe this he will be
precious.

III. He proceeds to show the Hebrews the
duties binding upon them on account of these privileges, which were
conferred in such an extraordinary way, v. 22, 23, &c.

1. They must draw near to God, and that in
a right manner. They must draw near to God. Since such a way of
access and return to God is opened, it would be the greatest
ingratitude and contempt of God and Christ still to keep at a
distance from him. They must draw near by conversion, and by taking
hold of his covenant. They must draw near in all holy conversation,
like Enoch walking with God. They must draw near in humble
adorations, worshipping at his footstool. They must draw near in
holy dependence, and in a strict observance of the divine conduct
towards them. They must draw near in conformity to God, and
communion with him, living under his blessed influence, still
endeavouring to get nearer and nearer, till they come to dwell in
his presence; but they must see to it that they make their approach
to God after a right manner. (1.) With a true heart, without any
allowed guile or hypocrisy. God is the searcher of hearts, and he
requires truth in the inward parts. Sincerity is our gospel
perfection, though not our justifying righteousness. (2.) In full
assurance of faith, with a faith grown up to a full persuasion that
when we come to God by Christ we shall have audience and
acceptance. We should lay aside all sinful distrust. Without faith
it is impossible to please God; and the stronger our faith is the
more glory we give to God. And, (3.) Having our hearts sprinkled
from an evil conscience, by a believing application of the blood of
Christ to our souls. They may be cleansed from guilt, from filth,
from sinful fear and torment, from all aversion to God and duty,
from ignorance, and error, and superstition, and whatever evils the
consciences of men are subject to by reason of sin. (4.) Our bodies
washed with pure water, that is, with the water of baptism (by
which we are recorded among the disciples of Christ, members of his
mystical body), or with the sanctifying virtue of the Holy Spirit,
reforming and regulating our outward conversation as well as our
inward frame, cleansing from the filthiness of the flesh as well as
of the spirit. The priests under the law were to wash, before they
went into the presence of the Lord to offer before him. There must
be a due preparation for making our approaches to God.

2. The apostle exhorts believers to hold
fast the profession of their faith, v. 23. Here observe, (1.) The duty
itself—to hold fast the profession of our faith, to embrace all
the truths and ways of the gospel, to get fast hold of them, and to
keep that hold against all temptation and opposition. Our spiritual
enemies will do what they can to wrest our faith, and hope, and
holiness, and comfort, out of our hands, but we must hold fast our
religion as our best treasure. (2.) The manner in which we must do
this—without wavering, without doubting, without disputing,
without dallying with temptation to apostasy. Having once settled
these great things between God and our souls, we must be stedfast
and immovable. Those who begin to waver in matters of Christian
faith and practice are in danger of falling away. (3.) The motive
or reason enforcing this duty: He is faithful that hath
promised. God has made great and precious promises to
believers, and he is a faithful God, true to his word; there is no
falseness nor fickleness with him, and there should be none with
us. His faithfulness should excite and encourage us to be faithful,
and we must depend more upon his promises to us than upon our
promises to him, and we must plead with him the promise of grace
sufficient.

IV. We have the means prescribed for
preventing our apostasy, and promoting our fidelity and
perseverance, v. 24,
25, &c. He mentions several; as, 1. That we should
consider one another, to provoke to love and to good works.
Christians ought to have a tender consideration and concern for one
another; they should affectionately consider what their several
wants, weaknesses, and temptations are; and they should do this,
not to reproach one another, to provoke one another not to anger,
but to love and good works, calling upon themselves and one another
to love God and Christ more, to love duty and holiness more, to
love their brethren in Christ more, and to do all the good offices
of Christian affection both to the bodies and the souls of each
other. A good example given to others is the best and most
effectual provocation to love and good works. 2. Not to forsake
the assembling of ourselves together, v. 25. It is the will of Christ that
his disciples should assemble together, sometimes more privately
for conference and prayer, and in public for hearing and joining in
all the ordinances of gospel worship. There were in the apostles'
times, and should be in every age, Christian assemblies for the
worship of God, and for mutual edification. And it seems even in
those times there were some who forsook these assemblies, and so
began to apostatize from religion itself. The communion of saints
is a great help and privilege, and a good means of steadiness and
perseverance; hereby their hearts and hands are mutually
strengthened. 3. To exhort one another, to exhort ourselves and
each other, to warn ourselves and one another of the sin and danger
of backsliding, to put ourselves and our fellow-christians in mind
of our duty, of our failures and corruptions, to watch over one
another, and be jealous of ourselves and one another with a godly
jealousy. This, managed with a true gospel spirit, would be the
best and most cordial friendship. 4. That we should observe the
approaching of times of trial, and be thereby quickened to greater
diligence: So much the more, as you see the day approaching.
Christians ought to observe the signs of the times, such as God has
foretold. There was a day approaching, a terrible day to the Jewish
nation, when their city should be destroyed, and the body of the
people rejected of God for rejecting Christ. This would be a day of
dispersion and temptation to the chosen remnant. Now the apostle
puts them upon observing what signs there were of the approach of
such a terrible day, and upon being the more constant in meeting
together and exhorting one another, that they might be the better
prepared for such a day. There is a trying day coming on us all,
the day of our death, and we should observe all the signs of its
approaching, and improve them to greater watchfulness and diligence
in duty.

V. Having mentioned these means of
establishment, the apostle proceeds, in the close of the chapter,
to enforce his exhortations to perseverance, and against apostasy,
by many very weighty considerations, v. 26, 27, &c.

1. From the description he gives of the sin
of apostasy. It is sinning wilfully after we have received the
knowledge of the truth, sinning wilfully against that truth of
which we have had convincing evidence. This text has been the
occasion of great distress to some gracious souls; they have been
ready to conclude that every wilful sin, after conviction and
against knowledge, is the unpardonable sin: but this has been their
infirmity and error. The sin here mentioned is a total and final
apostasy, when men with a full and fixed will and resolution
despise and reject Christ, the only Saviour,—despise and resist
the Spirit, the only sanctifier,—and despise and renounce the
gospel, the only way of salvation, and the words of eternal life;
and all this after they have known, owned, and professed, the
Christian religion, and continue to do so obstinately and
maliciously. This is the great transgression: the apostle seems to
refer to the law concerning presumptuous sinners, Num. xv. 30, 31. They were to be
cut off.

2. From the dreadful doom of such
apostates. (1.) There remains no more sacrifice for such sins, no
other Christ to come to save such sinners; they sin against the
last resort and remedy. There were some sins under the law for
which no sacrifices were provided; but yet if those who committed
them did truly repent, though they might not escape temporal death,
they might escape eternal destruction; for Christ would come, and
make atonement. But now those under the gospel who will not accept
of Christ, that they may be saved by him, have no other refuge left
them. (2.) There remains for them only a certain fearful looking
for of judgment, v.
27. Some think this refers to the dreadful destruction
of the Jewish church and state; but certainly it refers also to the
utter destruction that awaits all obstinate apostates at death and
judgment, when the Judge will discover a fiery indignation against
them, which will devour the adversaries; they will be consigned to
the devouring fire and to everlasting burnings. Of this destruction
God gives some notorious sinners, while on earth, a fearful
foreboding in their own consciences, a dreadful looking for it,
with a despair of ever being able either to endure or escape
it.

3. From the methods of divine justice with
those who despised Moses's law, that is, sinned presumptuously,
despising his authority, his threatenings and his power. These,
when convicted by two or three witnesses, were put to death; they
died without mercy, a temporal death. Observe, Wise governors
should be careful to keep up the credit of their government and the
authority of the laws, by punishing presumptuous offenders; but
then in such cases there should be good evidence of the fact. Thus
God ordained in Moses's law; and hence the apostle infers the heavy
doom that will fall upon those that apostatize from Christ. Here he
refers to their own consciences, to judge how much sorer punishment
the despisers of Christ (after they have professed to know him) are
likely to undergo; and they may judge of the greatness of the
punishment by the greatness of the sin. (1.) They have trodden
under foot the Son of God. To trample upon an ordinary person
shows intolerable insolence; to treat a person of honour in that
vile manner is insufferable; but to deal thus with the Son of God,
who himself is God, must be the highest provocation—to trample
upon his person, denying him to be the Messiah—to trample upon his
authority, and undermine his kingdom—to trample upon his members
as the offscouring of all things, and not fit to live in the world;
what punishment can be too great for such men? (2.) They have
counted the blood of the covenant, wherewith he was sanctified,
an unholy thing; that is, the blood of Christ, with which the
covenant was purchased and sealed, and wherewith Christ himself was
consecrated, or wherewith the apostate was sanctified, that is,
baptized, visibly initiated into the new covenant by baptism, and
admitted to the Lord's supper. Observe, There is a kind of
sanctification which persons may partake of and yet fall away: they
may be distinguished by common gifts and graces, by an outward
profession, by a form of godliness, a course of duties, and a set
of privileges, and yet fall away finally. Men who have seemed
before to have the blood of Christ in high esteem may come to
account it an unholy thing, no better than the blood of a
malefactor, though it was the world's ransom, and every drop of it
of infinite value. (3.) Those have done despite unto the Spirit
of grace, the Spirit that is graciously given to men, and that
works grace wherever it is,—the Spirit of grace, that should be
regarded and attended to with the greatest care,—this Spirit they
have grieved, resisted, quenched, yea, done despite to him, which
is the highest act of wickedness, and makes the case of the sinner
desperate, refusing to have the gospel salvation applied to him.
Now he leaves it to the consciences of all, appeals to universal
reason and equity, whether such aggravated crimes ought not to
receive a suitable punishment, a sorer punishment than those who
had died without mercy? But what punishment can be sorer than to
die without mercy? I answer, To die by mercy, by the mercy and
grace which they have despised. How dreadful is the case when not
only the justice of God, but his abused grace and mercy call for
vengeance!

4. From the description we have in the
scripture of the nature of God's vindictive justice, v. 30. We know that he has
said, Vengeance is mine. This is taken out of Ps. xciv. 1, Vengeance belongs unto
me. The terrors of the Lord are known both by revelation and
reason. Vindictive justice is a glorious, though terrible attribute
of God; it belongs to him, and he will use and execute it upon the
heads of such sinners as despise his grace; he will avenge himself,
and his Son, and Spirit, and covenant, upon apostates. And how
dreadful then will their case be! The other quotation is from
Deut. xxxii. 36, The
Lord will judge his people; he will search and try his visible
church, and will discover and detect those who say they are Jews,
and are not, but are of the synagogue of Satan; and he will
separate the precious from the vile, and will punish the sinners in
Zion with the greatest severity. Now those who know him who hath
said, Vengeance belongeth to me, I will recompense, must
needs conclude, as the apostle does (v. 31): It is a fearful thing to
fall into the hands of the living God. Those who know the joy
that results from the favour of God can thereby judge of the power
and dread of his vindictive wrath. Observe here, What will be the
eternal misery of impenitent sinners and apostates: they shall fall
into the hands of the living God; their punishment shall come from
God's own hand. He takes them into the hand of his justice; he will
deal with them himself; their greatest misery will be the immediate
impressions of divine wrath on the soul. When he punishes them by
creatures, the instrument abates something of the force of the
blow; but, when he does it by his own hand, it is infinite misery.
This they shall have at God's hand, they shall lie down in sorrow;
their destruction shall come from his glorious powerful presence;
when they make their woeful bed in hell, they will find that God is
there, and his presence will be their greatest terror and torment.
And he is a living God; he lives for ever, and will punish for
ever.

5. He presses them to perseverance by
putting them in mind of their former sufferings for Christ: But
call to mind the former days, in which, after you were illuminated,
you endured a great fight of afflictions, v. 32. In the early days of the
gospel there was a very hot persecution raised up against the
professors of the Christian religion, and the believing Hebrews had
their share of it: he would have them to remember,

(1.) When they had suffered: In former
days, after they were illuminated; that is, as soon as
God had breathed life into their souls, and caused divine light to
spring up in their minds, and taken them into his favour and
covenant; then earth and hell combined all their force against
them. Here observe, A natural state is a dark state, and those who
continue in that state meet with no disturbance from Satan and the
world; but a state of grace is a state of light, and therefore the
powers of darkness will violently oppose it. Those who will live
godly in Christ Jesus must suffer persecution.

(2.) What they suffered: they endured a
great fight of afflictions, many and various afflictions united
together against them, and they had a great conflict with them.
Many are the troubles of the righteous. [1.] They were afflicted in
themselves. In their own persons; they were made gazing-stocks,
spectacles to the world, angels, and men, 1 Cor. iv. 9. In their names and reputations
(v. 33), by many
reproaches. Christians ought to value their reputation; and they do
so especially because the reputation of religion is concerned: this
makes reproach a great affliction. They were afflicted in their
estates, by the spoiling of their goods, by fines and forfeitures.
[2.] They were afflicted in the afflictions of their brethren:
Partly while you became companions of those that were so
used. The Christian spirit is a sympathizing spirit, not a
selfish spirit, but a compassionate spirit; it makes every
Christian's suffering our own, puts us upon pitying others,
visiting them, helping them, and pleading for them. Christians are
one body, are animated by one spirit, have embarked in one common
cause and interest, and are the children of that God who is
afflicted in all the afflictions of his people. If one member of
the body suffers, all the rest suffer with it. The apostle takes
particular notice how they had sympathized with him (v. 34): You had compassion
on me in my bonds. We must thankfully acknowledge the
compassions our Christian friends have shown for us under our
afflictions.

(3.) How they had suffered. They had been
mightily supported under their former sufferings; they took their
sufferings patiently, and not only so, but joyfully received it
from God as a favour and honour conferred upon them that they
should be thought worthy to suffer reproach for the name of Christ.
God can strengthen his suffering people with all might in the inner
man, to all patience and long-suffering, and that with joyfulness,
Col. i. 11.

(4.) What it was that enabled them thus to
bear up under their sufferings. They knew in themselves that they
had in heaven a better and a more enduring substance. Observe, [1.]
The happiness of the saints in heaven is substance, something of
real weight and worth. All things here are but shadows. [2.] It is
a better substance than any thing they can have or lose here. [3.]
It is an enduring substance, it will out-live time and run parallel
with eternity; they can never spend it; their enemies can never
take it from them, as they did their earthly goods. [4.] This will
make a rich amends for all they can lose and suffer here. In heaven
they shall have a better life, a better estate, better liberty,
better society, better hearts, better work, every thing better.
[5.] Christians should know this in themselves, they should get the
assurance of it in themselves (the Spirit of God witnessing with
their spirits), for the assured knowledge of this will help them to
endure any fight of afflictions they may be encountered with in
this world.

6. He presses them to persevere, from that
recompense of reward that waited for all faithful Christians
(v. 35): Cast
not away therefore your confidence, which hath great recompense of
reward. Here, (1.) He exhorts them not to cast away their
confidence, that is, their holy courage and boldness, but to hold
fast that profession for which they had suffered so much before,
and borne those sufferings so well. (2.) He encourages them to this
by assuring them that the reward of their holy confidence would be
very great. It carries a present reward in it, in holy peace and
joy, and much of God's presence and his power resting upon them;
and it shall have a great recompense of reward hereafter. (3.) He
shows them how necessary a grace the grace of patience is in our
present state (v.
36): You have need of patience, that after you have
done the will of God you might receive the promise; that is,
this promised reward. Observe, The greatest part of the saints'
happiness is in promise. They must first do the will of God before
they receive the promise; and, after they have done the will of
God, they have need of patience to wait for the time when the
promise shall be fulfilled; they have need of patience to live till
God calls them away. It is a trial of the patience of Christians,
to be content to live after their work is done, and to stay for the
reward till God's time to give it them is come. We must be God's
waiting servants when we can be no longer his working servants.
Those who have had and exercised much patience already must have
and exercise more till they die. (4.) To help their patience, he
assures them of the near approach of Christ's coming to deliver and
to reward them (v.
37): For yet a little while, and he that shall come
will come, and will not tarry. He will soon come to them at
death, and put an end to all their sufferings, and give them a
crown of life. He will soon come to judgment, and put an end to the
sufferings of the whole church (all his mystical body), and give
them an ample and glorious reward in the most public manner. There
is an appointed time for both, and beyond that time he will not
tarry, Hab. ii. 3. The
Christian's present conflict may be sharp, but it will be soon
over.

7. He presses them to perseverance, by
telling them that this is their distinguishing character and will
be their happiness; whereas apostasy is the reproach, and will be
the ruin, of all who are guilty of it (v. 38, 39): Now the just shall
live by faith, &c. (1.) It is the honourable character of
just men that in times of the greatest affliction they can live by
faith; they can live upon the assured persuasion they have of the
truth of God's promises. Faith puts life and vigour into them. They
can trust God, and live upon him, and wait his time: and, as their
faith maintains their spiritual life now, it shall be crowned with
eternal life hereafter. (2.) Apostasy is the mark and the brand of
those in whom God takes no pleasure; and it is a cause of God's
severe displeasure and anger. God never was pleased with the formal
profession and external duties and services of such as do not
persevere. He saw the hypocrisy of their hearts then; and he is
greatly provoked when their formality in religion ends in an open
apostasy from religion. He beholds them with great displeasure;
they are an offence to him. (3.) The apostle concludes with
declaring his good hope concerning himself and these Hebrews, that
they should not forfeit the character and happiness of the just,
and fall under the brand and misery of the wicked (v. 39): But we are
not, &c.; as if he had said, "I hope we are not of those
who draw back. I hope that you and I, who have met with great
trials already, and have been supported under them by the grace of
God strengthening our faith, shall not be at any time left to
ourselves to draw back to perdition; but that God will still keep
us by his mighty power through faith unto salvation." Observe, [1.]
Professors may go a great way, and after all draw back; and this
drawing back from God is drawing on to perdition: the further we
depart from God the nearer we approach to ruin. [2.] Those who have
been kept faithful in great trials for the time past have reason to
hope that the same grace will be sufficient to help them still to
live by faith, till they receive the end of their faith and
patience, even the salvation of their souls. If we live by faith,
and die in faith, our souls will be safe for ever.